Chanting Gauranga-mantra - Supremely secret Gaura Gopal mantra.

Gauranga nama is most effective.

je gaurangera nama loy, tara hoy premodoy, tare mui jai bolihari.

"One who chants the name of 'Gauranga' instantly awakens his or her dormant pure love for the Lord. I (Narottama) worship such a person and surrender to him."


grhe ba vanete thake, 'ha gauranga' bo'le dake, narottama mage tara sanga.

"One may reside in the house or in the forest, but if he is feelingly
calling out `Gauranga!', then I (Narottama) want his association."

Navadvipa-dhama-mahatmya, Chp 1:
By Bhaktivinoda Thakur

kali jivera aparadha asankhya durvara;
gauranga-nama vina tara nahika uddhara.

The offenses and sins of the living entities in Kali-yuga are unlimited and
absolutely insurmountable. That is why the souls can never be delivered
without chanting the most merciful name of 'Gauranga'.

In Shri Navadvipa-dhama-mahatmya, Chp 9, the seven sages, the sons of Brahma achieved Lord Gauranga in the following way:

aprakrta dhama, gaurahari nama; kevala sadhura asa.

The only means of sadhana or worship is to take shelter of the
transcendental Navadvipa and the names of Lord Gauranga. This is the only
aspiration for the devotees.

Please check these websites:

http://gaurangapada.blogspot.com
http://gauranga1.tripod.com

In Shri Navadvipa-dhama-mahatmya, Chp 10, the personified holy place

Pushkara instructs the brahmana in Navadvipa:

(A) **KOTI KOTI VARSE kari sri krsna bhajana;
tathapi namete rati na paya durjana.


"A sinful or offensive person will not acquire attraction for the Hare
Krishna maha-mantra or Lord Krishna's devotional service even if he chants
the maha-mantra and worships Lord Krishna **FOR MILLIONS AND MILLIONS OF
YEARS**.


(B) gauranga bhajile dusta bhava dure jaya;
**SVALPA DINE vrajadhama radha-krsna paya.


"But if he worships Gauranga and regularly chants the name of 'Gauranga',
then his sinful and crooked mentality will immediately leave him and **IN A
VERY FEW DAYS** he will achieve Lord Radha-Krsna in Vrajadhama.


© nija siddha-deha paya sakhira asraya;
nija-kunja sri yugala-seva tara haya.


"He or she will then instantly achieve his or her eternally perfect
spiritual body and thus the shelter of the sakhis or gopies in Vrndavana.
Then one will begin one's direct service to Shri Radha-Krishna in one's own
transcendental grove of Vrndavana in one's constitutional position. All this
is achieved simply by the chanting the name of Lord Gauranga."
___________________________________________________________________________


(10) IF EVEN A BIRD CHANTS 'GAURANGA'...


In the Chaitanya-bhagavata, the glories of Lord Gauranga's name is described
in Madhya-khanda 10.318:


paksi-matra yadi bale caitanyera nama; sei satya jaibeka caitanyera dhama.


"If even a bird chants the name of Lord Gauranga, it will most certainly
attain the transcendental eternal abode of Lord Gauranga Mahaprabhu."
___________________________________________________________________________


(11) CONGREGATIONAL CHANTING OF GAURANGA-NAMA


In the Navadvipa-bhava taranga by Bhaktivinoda Thakura, it is stated:


yatha deva-gana kore gaura-sankirtana;
kabhu dhama-vasi taha korena sravana. (56)


"Even the demigods continuously engage in Gauranga-sankirtana
(congregational chanting of the names of Lord Gauranga) in Navadvipa.
Sometimes the residents of the dhama participate and hear the sankirtana."


keho va bolibe gaurahari bolo bhai;
gaura-vina radha-krsna-seva nahi pai. (57)


"Please chant the name of Gauranga because without Lord Gauranga's mercy one
will never achieve service to Sri Radha-Krsna."
___________________________________________________________________________


(12) ALL THE TEN OFFENSES ARE DESTROYED BY TAKING SHELTER OF GAURANGA'S NAME


In the Gauranga-lila-smarana-mangala stotram Verse 97, Shrila Bhaktivinoda
Thakura states:


namaparadham sakalam vinasya, caitanya-namasrita-manavanam;
bhaktim param yah pradadau janebhyas, tam gauracandram pranamami bhaktya.


"With great devotion, I bow before Lord Gaurachandra, who for they who take
shelter of His most merciful name of Gauranga, immediately destroys all the
various kind of offenses in the chanting of the Hare Krishna maha-mantra,
and in this way awards the topmost transcendental devotional service to the
living entities."
___________________________________________________________________________


(13) ONLY THE SEED OF GAURANGA'S NAME WILL SPROUT IN THE DESERT OF OUR HEART


In Shri Chaitanya-chandramrita Verse 53 , Shrila Prabodhananda Sarasvati
states the paramount importance of the name of Lord Caitanya:


ha hanta citta-bhuvi me paramosarayam,
sad-bhakti-kalpa-latikankurita katham syat;
hrdy ekam eva param asvasaniyam asti,
caitanya-nama-kalayan na kadapi socyah.


Alas! Alas! How will the desire creeper of pure unalloyed devotional service
to Lord Krishna sprout in the supremely unfertile desert of my heart? In my
heart, there is only one supreme consolation and solace. That is chanting of
the name of Lord Gauranga. This chanting will eternally put an end to all my
lamentation and will work wonders in my heart softening it with love of God.
___________________________________________________________________________


(14) THE NAME 'NITYANANDA' IMMEDIATELY EVOKES TEARS AND ECSTASY OF PURE LOVE
FOR KRISHNA EVEN IN A SINFUL PERSON


Chaitanya-charitamrita Adi-lila 8.23:
`nityananda' balite haya krsna-premodaya;aulaya sakala anga,asru-ganga vaya.


"Simply by chanting the name 'Nityananda' one awakens his love for Krsna.
Thus all his bodily limbs are agitated by ecstasy of love of God, and tears
flow from his eyes like the waters of the Ganges."
____________________________________________________________________________


(15) ANYONE WHO EVEN HEARS 'NITYANANDA' ONCE CERTAINLY ACHIEVES KRISHNA


Chaitanya-bhagavata, Adi-khanda 9.385:
nityananda-hena bhakta sunile sravane; avasya paibe krsnacandra sei jane.


Shripada Madhavendera Puri states:


"If one simply hears the name 'Nityananda', he will most certainly attain
the lotus feet of Lord Krishnacandra irrespective of any other
consideration."
____________________________________________________________________________


(16) GREAT ACHARYAS HAVE CONSTANTLY CHANTED THE NAME OF NITYANANDA


Cc Adi 11.33:
navadvipe purusottama pandita mahasaya, nityananda-name yanra mahonmada haya


Purusottama Pandita, a resident of Navadvipa, was the Krishna's eighth
gopala, Stoka-Krsna for Vrindavan. He would become almost mad as soon as he
chanted or heard the holy name 'Nityananda'.


Cc Adi 11.34
balarama dasa--krsna-prema-rasasvadi, nityananda-name haya parama unmadi


Balarama dasa always fully tasted the nectar of love of Krsna. Upon chanting
or hearing the name of 'Nityananda', he would become extremely maddened.


nityananda bali' yabe karena hunkara, taha dekhi' lokera haya maha-camatkara


"Minaketana Ramadasa, the great associate of Lord Nityananda who loudly call
ot the name of 'Nityananda' constantly and by hearing this the people around
him were filled with great wonder and astonishment."
___________________________________________________________________________


(17) BY CHANTING THE NAMES OF NITYANANDA & GAURANGA, SINFUL REACTIONS OF
UNLIMITED NUMBER OF LIVES ARE IMMEDIATELY DESTROYED


Sri Navadvipa-dhama-mahatmya, Chp 1, states:


gauranga-nitai yei bale eka bara; ananta karama-dosa anta haya tara.


"The most fortunate person who chants the names Nityananda and Gauranga just
once immediately destroys the unlimited sinful reactions accumulated for
unlimited number of past lives."
___________________________________________________________________________


(18) THE WHOLE UNIVERSE IS PURIFIED BY CHANTING THE NAME OF 'NITYANANDA'


Chaitanya-Bhagavata:
vanik adhama murkha ye karila para, brahmanda pavitra haya nama laile yanra


"The entire universe is purified by chanting the name of Lord Nityananda as
it is only He who delivered the fallen, the foolish, and the merchants."
_______________________________________________________________________


(19) BY CHANTING NITYANANDA & GAURANGA, KRISHNA-PREMA COMES SEARCHING AFTER
THAT PERSON. ONE ACHIEVES KRISHNA-PREMA EVEN WITH OFFENSES IN HIS HEART AND
THEN OFFENSES FLEE. WHAT A SUBLIME AND EASY WAY TO GET KRISHNA-PREMA!


nitai-caitanya bali yei jiva dake; suvimala krsna-prema anvesaye thake.


"If one calls out the names of Nityananda and Gauranga, the purest
Krsna-prema (pure love of Krsna) comes searching after such a person."


aparadha badha tara kichu nahi kare; nirmala krsna-preme tara ankhi jhare.


"The offenses (which may be present) don't create any obstacles in path of
achieving this love and tears start flowing from his eyes in pure ecstatic
love."


svalpa kale aparadha apani palaya; hrdaya sodhita haya prema bade taya.


"In a very short, the offenses themselves flee and the heart becomes
completely purified and thus the love furthur increases.


(20) IN THE CHANTING OF THE NAMES OF NITYANANDA & GAURANGA THERE ARE NO
OFFENSES. SIMPLY BY CHANTING LOVE COMES AND TEARS FLOW FROM OUR EYES.


Cc Adi 8.31
caitanya-nityanande nahi esaba vicara, nama laite prema dena, vahe asrudhara


"But if one only chants, with some slight faith, the holy names of Lord
Gauranga and Nityananda, very quickly he is cleansed of all offenses. Since
in the chanting of the names of Nityananda-Gauranga there is no
consideration of offenses, one will very quickly come to the stage of love
of God, simply by chanting Their names and tears of pure love for Krishna
will flow from the eyes."


PURPORT BY SHRILA BHAKTISIDDHANTA SARASVATI THAKURA PRABHUPADA:


[...] "The Hare Krsna maha-mantra considers the offenses whereas the names
of Gauranga-Nityananda don't consider offenses. An offensive chanter will
never achieve the fruit of chanting (pure love for Krsna) by chanting the
Hare Krsna maha-mantra. Therefore till the time he is commiting offenses, he
should chant the names of Gauranga-Nityananda. Due the repeated chanting of
the names of Gauranga-Nityananda, the offenses will destroyed and he will
achieve the fruit of chanting."


[...]"The name of Krsna and Gauranga-Both are non-different than the named
Lord. Those who think that Krsna is any way inferior or limited than Gaura
are in gross ignorance. But in practical considerations with respect to
benefit awarded to the conditioned souls, the chanting of Sri
Gauranga-Nityananda's Name is more useful and helpful for everyone. Krsna's
mercy is generally only upon liberated or perfected souls who are
surrendered to Him. But the magnanimity of Lord Gauranga-Nityananda is
especially for the souls who are offenders and full of anarthas and desires
for material sense-gratification. The chanting of Lord Gauranga-Nityananda's
name and Their worship quickly delivers the soul from all the offenses and
thus the soul achieves shelter at the lotus feet of Lord Gaura-Krsna."


(21) LORD GAURANGA HIMSELF PREDICTED THAT THE CHANTING OF HIS NAME WILL
SPREAD ALL OVER THE WORLD


Sri Gauranga Mahaprabhu Himself predicted that His holy names will spread
all over the world in the Caitanya-bhagavata (Antya 4.126):


prthivite ache yata nagaradi-grama; sarvatra pracara haibe mora nama.


"My Name will be broadcasted and glorified in all various towns, villages,
cities, countries and continents of the world."


These Names are Gauranga, Nityananda, Gaura, Gaurahari, Sri Krsna Caitanya,
Nimai, Sacinandana or Nitai etc. alongwith the Hare Krsna maha-mantra and
the names of Lord Krsna.
__________________________________________________________________________


(22) WHY DO THE COMMON PEOPLE NOT GET KRISHNA-PREMA EVEN THOUGH THE GLORIES
OF KRSNA-NAMA-DHAMA ARE DESCRIBED IN ALL THE SCRIPTURES? THIS IS THE SECRET
OF ALL SECRETS WHICH THE BEWILDERED SOULS NEVER THINK ABOUT. HOW TO SOLVE
THIS PROBLEM?


(A)ara eka gudha katha suna sarva jana;kalijive yogya vastu gaura-lila-dhana


""Please hear a most confidential secret. The most suitable thing for the
conditioned souls in Kali-yuga in the treasure of Gauranga-lila."


(B) krsnanama krsnadhama mahatmya apara;sastrera dvaraya jane sakala samsara


"The unlimited glories of Krsna's Name (maha-mantra) and Krsna's Abode (Sri
Vrndavana) are known to the whole world through the revealed scriptures.


© tabu krsna-prema sadharane nahi paya;
ihara karana kiba cintaha hiyaya.


"Even then pure love for Krsna is not attained by the common man. Please
meditate on the reason for this fact."


(D) ihate achaye ta eka gudha-tattva sara;
maya-mugdha jiva taha na kare vicara.


"The reason for this is the secret of all secrets. The souls bewildered by
illusion (maya) do not think about this reason."


(E) bahu janma krsna bhaji prema nahi haya;
aparadha punja tara achaye niscaya.


"Even after worshipping Krsna for many lives, one may not achieve pure love
for Krsna. The reason is that there is a great mountain of offenses is one's
heart, without a doubt."


(F) aparadha sunya haya laya krsna-nama;
tabe jiva krsna premalabhe avirama.


"When a living entity chants the maha-mantra without any offenses, he
achieves incessant pure love for Krsna.


(G) sri caitanya avatara bada vilaksana;
aparadha-sattve jiva labhe prema-dhana.


"The incarnation of Lord Sri Gauranga is very powerful and munificent. By
His mercy, a living entity can get pure love of Krsna even if he is not free
from the offenses."


(H) nitai-caitanya bali yei jiva dake;
suvimala krsna-prema anvesaye take.


"If one calls out the names of Nityananda and Gauranga, Krsna-prema (pure
love of Krsna) comes searching after such a person."


(I) aparadha badha tara kichu nahi kare;
nirmala krsna-preme tara ankhi jhare.


"The offenses (which may be present) don't create any obstacles in path of
achieving this love and tears start flowing from his eyes in pure ecstatic
love."


(J) svalpa kale aparadha apani palaya;
hrdaya sodhita haya prema bade taya.


"In a very short, the offenses themselves flee and the heart becomes
completely purified and thus the love furthur increases.
__________________________________________________________________________


(23) THE STRONGEST MEDICINE OF GAURANGA-NAMA FOR THE STRONGEST DISEASE OF
THE KALI-YUGA MENTALITY


Shri Navadvipa-dhama-mahatmya, Chp 2, states:


(A) aibe kali ghora haila roga haila bhari;
kathina ausadha vina nivarite nari.


Lord Gauranga Mahaprabhu states, "Due to the advent of the most horrible
Kali-yuga, the material disease has become chronic and very hard to cure. In
such a case only the most powerful medicine will help the patient.


(B) atisaya gopane rakhinu yei dhama;
atisaya gopane rakhinu yei nama.


© atisaya gopane rakhinu jei rupa;
prakasa na karile jiva taribe ki rupa.


"The most merciful Names (Gauranga, Nityananda etc.) Abode (Navadvipa), and
Form (golden forms of Gauranga & Nityananda), which I had kept most
confidential and hidden for all these ages, have to be manifested otherwise
the living entities cannot be delivered in this age of Kali.


(D) jiva ta amara dasa ami tara prabhu;
ami na tarile sei na tarile kabhu.


"All the souls are My infinitesimal parts and servants and I am their real
master. So if I don't deliver them, they will never be delivered."


(E) ei bali sri caitanya haile prakasa;
nija nama, nija-dhama, laye nija-dasa.


Thinking like this, Lord Gauranga appeared alongwith His own Names, Abode
and eternal Associates. How will then the living entities ever be delivered
without taking shelter of These most merciful Names, Abode, Pastimes etc.


(24) SURABHI AND MARKANDEYA CONTINUOUSLY CHANT GAURANGA'S NAME WHICH UPROOTS
ALL THE KARMIC REACTIONS FROM THE ROOTS


In Shri Navadvipa-dhama-mahatmya, Chp 8, the Surabhi cow instructs
Markandeya Muni:


(A) surabhi kahila siddhanta-sara; sri gaura-bhajane nahi vicara.


The Surabhi tells Markandeya Rsi, the essence of all secrets, "There is no
considerations or rules of any kind in the worship of Lord Gauranga.


(B) sri gaura bali dakibe jabe; samasta karama vinasa habe.


"If you simply call out Gauranga's name, then all your previous sinful
reactions are destroyed.


© kichu nahi rabe vipaka ara; guchibe tomara bhava samsara.


"When no sinful reactions remain, then you will be liberated from the cycle
of birth and death.


(D) karme kene eika jnanera phala; ghucibe samule haye vikala.


"All the material reactions of previous frutive activities and specualtive
knowledge will be destroyed at the root and you will become ecstatic in pure
love for Lord Gauranga simply by chanting the name of Gauranga.


(E) tumi ta majibe gauranga-rase; bhajibe tahara ei dvipa vase.


"That is why you should chant Lord Gauranga's name and dive deep into the
mellows of pure love for Lord Gauranga while residing in this island of
Godruma in Navadvipa."


(25) SAPTA-RISHIS ACHIEVE GAURANGA QUICKLY BY ONE-POINTED GAURANGA-JAPA


In Shri Navadvipa-dhama-mahatmya, Chp 9, the seven sages, the sons of Brahma
achieved Lord Gauranga in the following way:


(A) aprakrta dhama, gaurahari nama; kevala sadhura asa.


The only means of sadhana or worship is to take shelter of the
transcendental Navadvipa and the names of Lord Gauranga. This is the only
aspiration for the devotees.


(B) kichu nahi khaya, nidra nahi jaya; gaura nama kare japa.


The sapta-rsis (seven sages) who wanted to achieve Krsna-prema went to
Navadvipa on the instructions of their father Lord Brahma and became
indifferent to all material things. The constantly chanted japa of Lord
Gauranga's Name without sleeping in the night.


© madhyana samaya, gaura dayamaya; dekha dila rsi gane.


In the afternoon, the most merciful Lord Gauranga appeared in front of the
sages and fulfilled all their desires.


Shrila Prabhupada himself is chanting the 'Gauranga' mantra presently in the
eternal abode of Navadvipa in his spiritual body as an associate of Lord
Gauranga because it is stated in Chaitanya-mangala (quoted above) that all
the associates of Lord worship Him in Goloka by the chanting of the
four-syllable Gauranga Mantra. The dearmost desire of every acharya is to
spread the chanting of the 'Gauranga' mantra alongwith the maha-mantra
because it is Lord Nityananda's intense desire (sehai more prana re).

Dear Gauranga Das,
Thanks for posting the glories of Lord Gauranga's holy name. How many rounds of pancha tattva maha mantra do you chant?

Radhapadaji,

I read some bits of Swami Gaurangapada (B.R. Sadhu Swami) website. In their view, the panca-tattva-mantra should not be chanted on beads. They instead chant Gauranga and Nityananda mantra on beads. (The mantras apparently are "Gauranga" and "Nityananda".)

Nama-Sadhana For Disciples

The disciples or followers of Swami Gaurangapada have to take a vow to chant atleast 10 rounds each
of the Nityananda and Gauranga Mantras daily along with the chanting of atleast 16 rounds of the Hare Krishna
Mantra. 10 rounds each is the bare minimum and disciples are required to gradually try to increase to 32 rounds
each and then ultimately to 64 rounds each of the Nityananda and Gauranga Mantras since according to
Shrila Bhaktisiddhanta Sarasvati Prabhupada, these two Mantras are the most prayojaniya or useful to
the fallen conditioned souls to achieve the actual qualification to chant the pure Maha-mantra.


The following ascending levels of nama-sadhana (the Mantras have to be preferably chanted in front of
the Deities or picture of Lords Nityananda and Gauranga and Tulasidevi) are recommended by Swami
Gaurangapda to his disciples accompanied by the reading of atleast 108 original verses of Shri Chaitanya
Bhagavata or Shri Chaitanya-Charitamrita or Shri Navadvipa-Dhama-Mahatmya daily in front of the Lord.
Also the disciples should try to visit Navadvipa atleast once a year or if not possible as often as they can.


As there are 9 levels in bhakti, there are 9 recommended levels in Nama-Sadhana also. Every devotee
can choose whichever level he or she is comfortable with and try to gradually progress to the next level:


Level I : 10 rounds each of the Nityananda and Gauranga Mantras.


Level II : 10 rounds each of the Nityananda and Gauranga Mantras and 1 round of the Hare Krishna Mantra.


Level III : 10 rounds each of the Nityananda and Gauranga Mantras and 4 rounds of the Hare Krishna Mantra.


Level IV : 10 rounds each of the Nityananda and Gauranga Mantras and 8 rounds of the Hare Krishna Mantra.


Level V : 10 rounds each of the Nityananda and Gauranga Mantras and 16 rounds of the Hare Krishna Mantra.


Level VI : 32 rounds each of the Nityananda and Gauranga Mantras and 16 rounds of the Hare Krishna Mantra.


Level VII : 64 rounds each of the Nityananda and Gauranga Mantras and 16 rounds of the Hare Krishna Mantra.**


Level VIII : 64 rounds each of the Nityananda and Gauranga Mantras and 32 rounds of the Hare Krishna Mantra.


Level IX : 64 rounds each of the Nityananda and Gauranga Mantras and 64 rounds of the Hare Krishna Mantra.


**Every devotee should aspire for and gradually try to achieve atleast Level VII in his or her Nama-Sadhana,
which is to chant 64 rounds each of the Nityananda and Gauranga Mantras daily along with the 16 rounds of
the Hare Krishna Mantra.


All the Diksha Disciples have to follow the five regulative principles of:


(1) No eating of any kind of grain-food twice a month on Ekadashis
(2) No eating of non-vegetarian food including onion, garlic etc
(3) No intoxication like drinking, smoking, tea, coffee etc
(4) No gambling and
(5) No illicit-sex

"Simply by hearing the name of Lord Nityananda, the sinful inclinations in the hearts of all the living
entities in the universe are permanently destroyed and their inherent purity is automatically awakened.
On hearing the name of Lord Nityananda, even the merchants, degraded, fallen and foolish people are
purified and immediately become realized in the Absolute Truth and become BHAGAVAD-BHAKTAS
(devotees of the Lord)."

For all articles and events: http://gaurangapada.blogspot.com/
For joining the Gauranga-Katha Mailing List write to: Gaurangapada@pamho.net


NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA
NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA NITYANANDA

Dear Gauranga,

You should follow up on topics you start. Please reply to posts. This is not a copy and paste board. You have given us a link now to Swami Gaurangapada's website, and we can then go and read the texts on the website if we wish. For now, please write something in your own words.

Thanks for considering!

> Unless a statement is quoted from sastra or previous acaryas recommending
> chanting of Gauranga or Nityananda mantras on beads, this may be
> understood to be a fabrication.

Thank you for raising this question. I have already given five very direct
evidences of the acharyas themselves chanting japa or recomending the japa
of the 'Gauranga' Mantra. I will post them again.

Alongwith the below pramanas, I would say that unless a specific statement
is quoted from the shastras or previous acharyas proving that the Gauranga
and Nityananda mantras cannot be chanted on the beads or are mantras only
for kirtana or are unauthorized mantras altogether, it is a total
fabrication (to say the least) to say that chanting japa on beads of these
two mantras is a fabrication.

Also it is absolutely unacceptable to say that all the other quotes also
posted earlier about the glories of the chanting of the Nityananda and
Gauranga mantras are only for kirtana and not for japa. If japa of the
Gauranga and Nityananda mantras was a forbidden thing or a taboo, Lord
Nityananda and the acharyas (who recommended the chanting of these two
mantras) would have mentioned clearly or atleast in some place that these
most merciful mantras can only be chanted in kirtana and not in japa.
Already one apasampradaya says that maha-mantra can only be chanted in
kirtana and not in japa.

(1) SHRILA SHIVANANDA SENA

From the verses and purports Cc Antya 2.24,31 below, it is clear that the
ista-mantra of Shrila Shivananda Sena was the four-syllable
Gaura-Gopala-Mantra which is "Gauranga". Ista-mantra means one which is
specifically and constantly chanted in japa. And according to the
Hari-bhakti-vilasa, japa has to be done either on the beads or on the
fingers. So it is clearly evident that Shrila Shivananda Sena was chanting
japa of the 'Gauranga' on beads or his fingers.

apane bolana more, iha yadi jani; amara ista-mantra jani' kahena apani.

`gaura-gopala mantra' tomara cari aksara;avisvasa chada,yei kariyacha antara

Nakula Brahmacari told Sivananda Sena, "You are chanting the Gaura-gopala
mantra, composed of four syllables (which is your ista-mantra i.e.
worshippable mantra). Now please give up the doubts that have resided within
you."

Purport by Srila Prabhupada:

Srila Bhaktivinoda Thakura explains the Gaura-gopala mantra in his
Amrta-pravaha-bhasya. Worshipers of Sri Gaurasundara accept the four
syllables 'gau-ra-an-ga' as the Gaura mantra, but pure worshipers of Radha
and Krsna accept the four syllables ra-dha krs-na as the Gaura-gopala
mantra. However, Vaisnavas consider Sri Caitanya Mahaprabhu nondifferent
from Radha-Krsna (sri-krsna-caitanya radha-krsna nahe anya). Therefore one
who chants the mantra "gauranga" and one who chants the names of Radha and
Krsna are on the same level.

Purport by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya:

gaura-gopala-mantra-gauravadi gana `gauranga'-name
catura-aksara gaura-mantra ke uddesya karena; kevala
krsnavadi gana ei `gaura-gopala-mantra' sabde radha-krsnera
catura-aksara-mantrake uddesya karena.

"The following is the explanation of the Gaura-gopala mantra. The followers
of Lord Gaura accept `Gauranga' as the four-syllable mantra and the
followers of only Krsna accept `Radha-Krsna' as the Gaura-gopala mantra. The
followers of both Lord Gaura and Lord Krsna accept either one of them as the
Gaura-gopala mantra understanding that They are non-different from each
other."

(2) SAPTA-RISHIS ACHIEVE GAURANGA QUICKLY BY ONE-POINTED GAURANGA-JAPA

In Shri Navadvipa-dhama-mahatmya, Chp 9, the seven sages, the sons of Brahma
achieved Lord Gauranga in the following way:

kichu nahi khaya, nidra nahi jaya; gaura nama kare #### japa ####.

"The sapta-rsis (seven sages) who wanted to achieve Krsna-prema went to
Navadvipa on the instructions of their father Lord Brahma and became
indifferent to all material things. The constantly chanted japa of Lord
Gauranga's Name without sleeping in the night."

Again japa means it has to be done on the beads or the fingers. So the
sapta-rishis constantly chanted japa of the "Gauranga" mantra on beads.

Also just as doing japa of harinam means doing japa of the authorized
thirty-two syllable Hare Krishna maha-mantra similarly japa of gauranam
means doing japa of the authorized four-syllable Gauranga maha-mantra.

The most confidential truth about the glories of chanting japa as well as
kirtana or Gauranga's and Nityananda's Names has been revealed to the world
by the unprecedented causeless mercy of our Seventh Goswami Shrila
Saccidananda Bhaktivinoda Thakura through his glorious book Shri
Navadvipa-dhama-mahatmya.

(3) SHRILA PRABHUPADA ABOUT JAPA TO THE YOGA STUDENT WHO WAS SPECIFICALLY
INTERESTED IN JAPA

Prabhupada: "Now, what is the difference, Nitai-Gauranga and Hare Krsna?
Nitai-Gauranga and Hare Krsna, there is no difference. Nitai-Gauranga is
also nice. Whatever he finds convenient, let him chant." (Shrila
Prabhupada's Room Conversation with Yoga Student, March 14, 1975, Iran)

(4) THESE TWO MANTRAS SHOULD BE CHANTED VERY REGULARLY AND A NEOPHYTE
DEVOTEE SHOULD NOT INDULGE DIRECTLY IN THE CHANTING OF THE MAHA-MANTRA

"A neophyte student who is not sufficiently educated or enlightened should
not indulge in the worship of Sri Radha and Krsna or the chanting of the
Hare Krsna mantra. Even if he does so, he cannot get the desired result. One
should therefore chant the names of Nitai-Gaura and worship Them without
false prestige." (SP in Cc Adi 8.31 purp)

"In the beginning one should #### very regularly #### chant Sri
Gaurasundara's holy name and then chant the holy name of Lord Nityananda.
Thus one's heart will be cleansed of impure desires for material enjoyment.
Then one can approach Vrndavana-dhama to worship Lord Krsna. Unless one is
favored by Lord Caitanya and Nityananda, there is no need to go to
Vrndavana, for unless one's mind is purified, he cannot see Vrndavana, even
if he goes there." (SP in Cc Adi 8.31 purp)

Shrila Prabhupada has categorically stated in Cc Adi 8.31 purp posted above
that a neophyte student should not directly indulge in chanting of the Hare
Krishna mantra but should first take shelter of #### very regularly ####
chanting the names of Lord Nityananda and Lord Gauranga.

And Panca-tattva is not recommended to be chanted by Shrila Prabhupada
regularly on beads:

"Who is that rascal sannyasi who has recommended to chant Pancha Tattva
mantra on the japa beads? First, send me his name." (Letter to: Govardhan
4, Juhu, Bombay-54, 18 November, 1973)

Then what will the neophytes do as per the above quotes? According to
Prabhupada they should not indulge in the chanting of Hare Krishna mantra in
the beginning instead they should very regularly chant the names of
Nityananda and Gauranga but they cannot chant the Panca-tattva mantra
regularly on beads. How will they be ever raised from the neophyte stage if
they don't begin chanting in the first place. And according to Prabhupada's
quote above they should not directly jump to chanting of the maha-mantra
because in their offensive stage they will not get the desired result even
if they do so.

That is why the chanting of the authorized 'Nityananda' and 'Gauranga'
Mantras on the beads (which is not prohibited by Shrila Prabhupada anywhere
like he did for the Panca-tattva mantra) will give them qualification or
raise them to the platform of chanting the Hare Krishna maha-mantra. This
regular chanting of the two mantras is the direct practical implementation
of Shrila Prabhupada's purport in Cc Adi 8.31 considering the fact the
Prabhupada did not recommend the regular chanting of the Panca-tattva mantra
on the beads. Chanting of the Panca-tattva mantra once before each round or
three times before beginning the kirtana cannot be termed as "very
regularly" (as insisted by Shrila Prabhupada) and "karite karite" (as
insisted by Shrila Sarasvati Thakura Prabhupada) for the chanting of Lord
Nityananda and Lord Gauranga's Names.

As per Prabhupada's instructions, to chant very regularly th enames of
Nityananda and Gauranga why can't one take help of beads. One may understand
very regularly to mean in a fixed number daily which is properly completed
on a japa mala.

(5) CHANTERS OF HARE KRISHNA AND GAURANGA ARE ON THE LEVEL, SO IF CHANTERS
OF HARE KRISHNA CAN CHANT JAPA OF HARE KRISHNA ON BEADS WHY CAN'T CHANTERS
OF GAURANGA NOT CHANT THEIR JAPA ON BEADS?

"[...]Vaisnavas consider Sri Caitanya Mahaprabhu nondifferent from
Radha-Krsna (sri-krsna-caitanya radha-krsna nahe anya). Therefore *ONE WHO
CHANTS THE MANTRA "GAURANGA" and ONE WHO CHANTS THE NAMES OF RADHA AND KRSNA
ARE ON THE SAME LEVEL." (Srila Prabhupada in Cc Antya-lila 2.31 purport)

If we say Hare Krishna can be chanted on the beds but not Gauranga, then we
are discriminating between the names of Gauranga and Radha-Krishna which is
an aparadha.

> Srila Prabhupada replied in the affirmative when asked if it is more
> beneficial to hear the Panca-tattva mantra than the Hare Krsna
> maha-mantra. But he disapproved when told a devotee was chanting japa of
> the Panca-tattva mantra on beads.

One reason for that may be that this Panca-tattva mantra is not mentioned
directly in any scriptures nor do we know of any previous acharyas chanting
it on beads regularly or even for that matter loudly also. Some say that the
Panca-tattva mantra was introduced by Vaishnava Sarvabhauma Jagannatha dasa
babaji Maharaja. But even in the later writings of Thakura Bhaktivinoda and
Shrila Sarasvati Prabhupada, there is no explicit mention of the
Panca-tattva mantra. Shrila Prabhupada due to his causeless mercy introduced
it for kirtana for chanting it before kirtana will help in making the
kirtana offenseless. Maybe that is why Prabhupada must have disapproved of
it for japa. But this is not the case for the Gauranga mantra which has been
chanted and recommended to be chanted on beads by previous acharyas (as
shown above).

Gauranga Das,

Will you just copy and paste or will you say something in your own words? What's the point you are trying to make?

"You should not forget Gauranga, for He is more benevolent and merciful than
Krishna. Krishna is like the ruler, Who takes into account your offenses in
His administration of justice. Gauranga does not take into account your
offenses. While Krishna is interested more in the dispensation of justice,
Gauranga is more interested in the dispensation of mercy. From this point of
view, Gauranga-nama-guna-lila-dhama-kirtana is even more useful than
Krishna-kirtana.

"Krishna is the avatara of Dvapara and Gauranga is the avatara of Kali. We
should specifically sing the Name and Hymns of the avatara is Whose age we
live, just as we sing the praises of the king in whose kingdom we live."

By Om Visnupada Vaishnava Sarvabhauma Shrila Jagannatha dasa babaji Maharaj
(Source unknown)

Je Na Mane Gauranga Nityananda Nama...

CB Antya 1.71-72:

sakala bhuvana ebe gaya gauracandra.
tathapiha sabe nahi gaya bhutavrnda..71..

"The whole universe continuously chants the name of Lord Gauranga. Only the
societies of ghost-like people reject the chanting of the names of Lord
Gauranga."

srikrsnacaitanya-name vimukha ye jana.
niscaya janiha sei papi bhutagana..72..

"Those people who are averse to the chanting of the names of Lord Gauranga,
they are certainly very ghostly and haunted by sinful desires."

CB Madhya 4.75
jagate durlabha bada visvambhara-nama.
sei prabhu caitanya-sabara dhanaprana

"The names of Lord Gauranga are very rarely found in this world. Actually
Lord Gauranga and His name is the real wealth and soul of all the living
entities in this creation."

CB Madhya 3.169-170:

ei avatare keha gauracandra gaya
nityananda-nama suni uthiya palaya
pujaye govinda yena, na mane sankara
ei pape aneke yaiva yama-ghara ..170..

"In this incarnation some people have faith in the chanting of the name of
Gauranga but when they hear the chanting of Nityananda's name they get up
and run away. This offense is just like the offense of worshiping Govinda
but not accepting Shiva. The sinful reaction for this offense is that one
has to rot in the hellish planets of Yamaraja."

CB Madhya 20.137:

sannyasio yadi nahi mane gauracandra
janiha se dustagana janma janma andha.

"If a person who is a sannyasi does not accept Lord Gauranga, he is to be
considered a wicked person and is born blind life after life."

Dear Radhapadaji and Madhavanandaji,
Dandavat pranams.

Yes, we chant the authorized four-syllable Gaura Gopala Mantra and Nityananda Mantra on beads as constantly chanted by our acharyas like Shrila Shivananda Sena, Sapta Rishis, all the eternal residents of Navadvipa (Chaitanya-Mangala) and associates of Lord Nityananda. For chanting one hundred thousand names of Nityananda and Gauranga daily, we chant 500 rounds each just like we chant 64 rounds for chanting one hundred thousands names of Krishna daily. This is the most effective method to remove the offenses in Krishna-nama and grant us Krishna-prema very quickly.

Though the Pancha-Tattva is very powerful Mantra, there is no reference in the revealed scriptures that it has been chanted on the beads atleast to my knowledge. Whereas for the japa of the Gaura-Gopala Mantra there are so many references. It is a Mantra as well as Gauranama like for the Maha-mantra (Harinama) and thus can be chanted by anyone in any manner.

I am available for any furthur queries. Thank you for taking up the discussion of this most confidential secret in your forums.

Daaso'smi, Swami Gaurangapada.

Respected Swami Gaurangapadaji,

My dandavats to you as well. Thank you for participating to personally present to discuss the matter. Others' copying and pasting without personal input is rarely a practice which leads to fruitful discussions, as there are meager possibilities for response when one inquires into the details of a subject matter which was copied and pasted without having personally studied the matter in depth (such as another thread here you will find on the subject matter of Gaura-Gadadhara worship).


You are probably aware of the fact that the subject matter of Gaura-mantra was a great controversy which caused division in the Gaudiya Vaishnava Samaj during late 1800's and early 1900's. At the end, most of the samaj sided with the chanting of Gaura-mantra.

I recall hearing that the panca-tattva mantra as you receive it in ISKCON and Gaudiya Math has come through the tradition of Bhaktivinoda. That is not the only panca-tattva mantra there is; for example, there is a different panca-tattva mantra I have received in the parivar of Jahnava Mata and Dhananjaya Pandit.

As for the point that japa of panca-tattva-nama would not be permissible, it leaves me wondering why so. One may raise the argument that in the writings of the Gosvamis, no other mantras have been recommended for japa aside the Gopal Mantra and the Kama Gayatri. Practically speaking, the Gaudiya tradition as we know it in the present day is somewhat of a fusion of the Vrindavan school and the Navadvip school, both of which had their peculiarities. Perhaps one among the most outstanding differences is the emphasis on the worship of Gaura -- while it had much foothold among the Navadvip tradition, it is evident for any student of the Gosvami granthas that the worship and meditation of Gaura has little emphasis in them.

As for lack of reference in the scriptures on mantras being chanted, I believe one not find the guru-gayatri given in the line of Bhaktisiddhanta anywhere mentioned. Bhaktivinoda would initiate his disciples into a Gaura-Gadadhara-mantra which is likewise nowhere mentioned in the scriptures. Hence we are left with the question of whether mantras can be introduced at a later time; and specifically in this case, mantras which are not in fact traditional mantras in the sense of their being in the fourth case and containing "svaha" or "namah" with a mantra-bija, thus more likely to be classified as nama than a mantra, though certainly potent just as a mantra is.

I believe one would find a reference to the japa of panca-tattva-mantra for exampe in the Gutika of Siddha Krishna Das Baba of Govardhan, the revered vesa-guru of Siddha Jagannatha Das Baba and a widely respected teacher of raganuga sadhan at his time. Unfortunately as I am leaving to Vraja in a few days I don't have the time to seek for the reference at the moment. Overall there are very few references to chanting the Gaura-mantra in the older scriptures of our tradition. Much of what has been adopted in the modern day raganuga sadhana can be tracked down to the writings of Gopal Guru Gosvami and Dhyanacandra Gosvami who resided in Puri. It took a while until their teachings spread and integrated into the larger Gaudiya tradition. Practically it is only after Siddha Krishna Das Baba of Govardhan that the parallel worship of Gaura and Radha-Krishna became prominent. Interestingly, aside Jagannatha Das Baba's influence on him, also the diksa-guru of Bhaktivinoda, Vipin Vihari Gosvami, would approach Siddha Bhagavan Das Baba, one disciple of Siddha Krishna Das Baba, for instructions, spending a considerable period of time with him.

You may be interested to note that even in some branches of the Gaudiya Math (such as the Gaudiya Vedanta Samiti), the initiates are advised to chant a set of 10 panca-tattva mantras along with their chanting of the diksa-mantras.

Though I have personally no objection for chanting the names of Gauranga and Nityananda in any form whatsoever, be it japa or kirtan, it is a peculiar fact that neither Bhaktivinod nor Bhaktisiddhanta established the practice during their lives; a practice which appears as a very fundamental one in your teachings.

I have carefully reviewed the references you have presented on the chanting of Gauranga-nama as japa, both on your website (gauranga.blogspot.com) and on VNN. The following references specifically mention Gaura-mantra or japa of Gaura-nama:

gaura-gopala mantra tomara cari aksara |
avisvasa chada, yei kariyacha antara ||
"You are chanting the Gaura-Gopala-mantra of four syllables. Now reject the doubts you have kept within yourself."

(Caitanya Caritamrita, 3.2.31)

- -

dharayamy urdhva-vadane, devesi samhitam imam |
mantram ca gauracandrasya, namedam sarva-mangalam ||
"O Parvati, the controller of all the demigods, I always recite with great enthusiasm this Ananta-samhita along with Lord Gauranga's mantra which is most auspicious in this world."

(Sri Ananta-samhita, Sri Caitanya-janma-khanda, 2.3.54)

- -

babaji: gauranga-nama mantre gaurapuja karileo yaha haya, krsna- nama-mantre krsna-puja karileo tahai haya. krsna-mantre gaurapuja va gaura-mantre krsnapuja-sakalai eka. ihate je bheda- buddhi kare, se nitanta anabhijna ou kalira dasa.

Babaji: As one worships Lord Krsna by chanting the name and mantra of Lord Krsna, so one should worship Lord Gaura by chanting the name and mantra of Gauranga. One may worship Lord Gaura by chanting Krsna-mantras, or for that matter one may worship Lord Krsna by chanting Gaura-mantras. They are all the same. Anyone who thinks Lord Krsna and Lord Gaura are different is a fool. He is a servant of Kali-yuga.

(Jaiva Dharma of Bhaktivinoda, chapter 14)

- -

kichu nahi khaya, nidra nahi jaya; gaura nama kare japa.

The sapta-rsis (seven sages) who wanted to achieve Krsna-prema went to Navadvipa on the instructions of their father Lord Brahma and became indifferent to all material things. The constantly chanted japa of Lord Gauranga's Name without sleeping in the night.

(Navadvipa Dhama Mahatmya of Bhaktivinoda, chapter 9)

Among these references, two are from earlier texts and the rest from Bhaktivinoda, who is with all due respect a recent author in comparison to the six Gosvamis and their immediate followers. It would certainly contribute to the presentation if you researched the matter further and included many more earlier references on Gaura-mantra in addition to for instance the following:

iti smaraNAnantaraM zrI-guror AjJayA zrIman-mahAprabhuM SoDazopacArAdibhiH tan-mUla-mantreNaiva pUjayet | zrIman-mahAprabhu-mantroddhAro yathA UrddhvAmnAye zrI-vyAsaM prati zrI-nArada-vAkyam (3.14-16)

aho gUDhatamaH prazno bhavatA parikIrtitaH |
mantraM vakSyAmi te brahman mahA-puNya-pradaM zubham ||54||
klIM gaurAya nama iti sarva-lokeSu pUjitaH |
mAyA-ramAnaGga-bIjaiH vAg-bIjena ca pUjitaH |
SaDakSaraH kIrtito ’yaM mantra-rAjaH sura-drumaH ||55||
mantro yathA--kliM gaurAya namaH; hrIM, zrIM, klIM, aiM gaurAya namaH |

"Then, by the order of his guru, the sadhaka shall offer puja to Sriman Mahaprabhu with the sixteen articles of worship and the six-syllable gaura-mantra. In the Urddhvamnaya Samhita, there is a statement concerning this gaura-mantra, wherein Sri Vedavyasa says to Sri Narada: 'O Brahmana, you have asked which mantra is used in worshipping Bhagavan Sri Gauranga. This question is very profound. I shall speak of this greatly pious and auspicious mantra to you.

This gaura-mantra (gauraya namah) is worshipped using the bija-mantras of Maya, Rama, Ananga and Sarasvati. For example, just as we say klim gauraya namah, similarly we may also say hrim gauraya namah, srim gauraya namah, etc. In this way, this six-syllable mantra is honored. When the people of the world combine gauraya namah with the kama-bija and chant klim gauraya namah, they receive the gift of divine love. I have chanted to you this sadaksara-mantra-raja, which is like a kalpa-druma because it fulfills all one’s desires."

(Sri Gaura-Govindarcana-smarana-paddhati of Dhyanacandra Gosvami)

There is also a reference on Gaura-mantra in the Advaita-prakasa, I'll post that in later as I couldn't locate my copy of the title at the moment. The paddhati contains a similar reference to Nityananda-mantra. I couldn't locate any reference from yourself in regards to chanting Nityananda-mantra. Would you have any at hand?

As for the idea that Gauranga and Nityananda are both nama and mantra and can therefore be chanted in any way (in contrast to the Panca-tattva-mantra), it should be noted that the Panca-tattva-mantra is no less nama or any more mantra than Gauranga and Nityananda. In fact, the Panca-tattva-mantra received in my tradition begins, "Sri Gauranga Nityananda...". We then also chant for Advaita, Gadadhara, Srivasa and all the Gaura-bhaktas as their glory is also proclaimed everywhere. I fail to understand how this would be objectionable any more or less than the mere chanting of Gauranga or Nityananda.

Kind regards,

Madhavananda Das

I believe you will find this in O.B.L. Kapoor's "Saints of Vraja", quoted in the end of the chapter relating the life of Jagannatha Das Baba. You might also find it in Haridas Dasji's Gaudiya Vaishnava Jivana.

Dear Madhavanandaji,
Dandavat Pranams.

Thank you for your prompt and detailed reply.

I have personally nothing against chanting japa of the Pancha-tattva Mantra but as followers of Shrila A.C.Bhaktivedanta Swami Prabhupada, we follow his specific instructions of not chanting the Pancha-tattva Mantra on beads. Whereas there is no such specific instruction from him about not chanting the Gauranga Mantra on beads. In fact he states:

"[...]Vaisnavas consider Sri Caitanya Mahaprabhu nondifferent from Radha-Krsna (sri-krsna-caitanya radha-krsna nahe anya). Therefore *ONE WHO CHANTS THE MANTRA "GAURANGA" and ONE WHO CHANTS THE NAMES OF RADHA AND KRSNA ARE ON THE SAME LEVEL." (Srila Prabhupada in Cc Antya-lila 2.31 purport)

One can chant any bonafide names of God if they are free from rasabhasa.

The references in Cc and CM about the Gauranga Mantra are very clear:

gaura-gopala mantra tomara cari aksara |
avisvasa chada, yei kariyacha antara ||

In Sri Caitanya-mangala Sutra-khanda Verse 527 by Shrila Locana Dasa Thakura, the four-syllable Gauranga-mantra is described as the mantra through which Lord Gauranga Mahaprabhu is worshipped in Goloka Vrndavana, the topmost Vaikuntha planet in the spiritual world:

hema-gaura kalevara, mantra chari-akshara;
sahaja vaikuntha-natha syama.

"The Lord sits on a golden bejewelled throne. He posseses a complexion millions of times more brilliant than the colour of molten gold. He is worshipped by all His devotees with the four-syllable mantra, `Gauranga'."

In regards to Om Vishnupada Shrila Saccidananda Bhaktivinoda Thakura, we accept him as none other than Shri Kamala Manjari, an assitant of Shri Rupa Manjari in Radha Krishna Lila as described in his own writings. Thus we accept his writings and words on the same level as all the Goswamis and direct followers of Lord Gauranga Mahaprabhu. An acharya is not judged on the basis of whether his appearance is recent or ancient because the associates of Lord Gauranga can descend any time as per their will and the will of the Lord. We have firm faith that his extraordinary writings are going to be translated in many languges of this world and become the guiding light for millions of souls in this world as per the prediction of Shrila Bhaktisiddhanta Prabhupada.

I am fully aware of the verses regarding the sad-aksara Gaura Mantra, which is mentioned in the Urdhvamnaya Tantra and the dvadasha-aksara Nityananda Mantra from the Brahmanda Purana but I did not mention the quotes because this discussion was regarding the Gaura-Gopala Mantra.

I beg to withdraw from furthur discussion on this site and thank you so much for your interest and your kindess.

Daaso'smi, Swami Gaurangapada
http://profiles.yahoo.com/gaurangapad

Just one last addition. The quotes you asked me about the Nityananda Mantra:

THE NAME 'NITYANANDA' IMMEDIATELY EVOKES TEARS AND ECSTASY OF PURE LOVE FOR KRISHNA EVEN IN A SINFUL PERSON

Chaitanya-charitamrita Adi-lila 8.23:
`nityananda' balite haya krsna-premodaya;aulaya sakala anga,asru-ganga vaya.

"Simply by chanting the name 'Nityananda' one awakens his love for Krsna. Thus all his bodily limbs are agitated by ecstasy of love of God, and tears flow from his eyes like the waters of the Ganges."

ANYONE WHO EVEN HEARS 'NITYANANDA' ONCE CERTAINLY ACHIEVES KRISHNA

Chaitanya-bhagavata, Adi-khanda 9.385:
nityananda-hena bhakta sunile sravane; avasya paibe krsnacandra sei jane.

Shripada Madhavendera Puri states:

"If one simply hears the name 'Nityananda', he will most certainly attain the lotus feet of Lord Krishnacandra irrespective of any other consideration."

GREAT ACHARYAS HAVE CONSTANTLY CHANTED THE NAME OF NITYANANDA ON BEADS AS WELL AS IN KIRTANA

Cc Adi 11.33:
navadvipe purusottama pandita mahasaya, nityananda-name yanra mahonmada haya

Purusottama Pandita, a resident of Navadvipa, was the Krishna's eighth gopala, Stoka-Krsna for Vrindavan. He would become almost mad as soon as he chanted or heard the holy name 'Nityananda'.

Cc Adi 11.34
balarama dasa--krsna-prema-rasasvadi, nityananda-name haya parama unmadi

Balarama dasa always fully tasted the nectar of love of Krsna. Upon chanting or hearing the name of 'Nityananda', he would become extremely maddened.

nityananda bali' yabe karena hunkara, taha dekhi' lokera haya maha-camatkara

"Minaketana Ramadasa, the great associate of Lord Nityananda who loudly call ot the name of 'Nityananda' constantly and by hearing this the people around him were filled with great wonder and astonishment."

THE WHOLE UNIVERSE IS PURIFIED BY CHANTING THE NAME OF 'NITYANANDA'

Shri Chaitanya-Bhagavata, Madhya-Khanda 3.134:

vanik adhama murkha ye karila para, brahmanda
pavitra haya nama laile yanra.

Translation:

"The entire universe is purified by chanting the name of Lord Nityananda as it is only He who delivered the fallen, the foolish, and the merchants."

Purport by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

[...] nityanandera prabhura nama shravana karile jagatera sakala lokera papa-pravrtti prashamita haiya pavitra tara udaya haya. vanik, adhama, murkha - iharau pavitra haiya brahmajna u bhagavad-bhakta hana.

"Simply by chanting or hearing the name of Lord Nityananda, the sinful inclinations in the hearts of all the living entities in the universe are permanently destroyed and their inherent purity is automatically awakened. On chanting or hearing the name of Lord Nityananda, even the merchants, degraded, fallen and foolish people are purified and immediately become realized in the Absolute Truth and devotees of the Lord."

In Shri Chaitanya-Charitamrita Adi-lila 8.31, Shrila Krishnadas Kaviraja Goswami states this verse for the benefit of all living entities:

caitanya-nityanande nahi esaba vicara
nama laite prema dena, vahe asrudhara

"But if one only chants, with faith or mechanically or even without sufficient faith the holy names of Lord Gauranga and Nityananda, very quickly he is cleansed of all offenses. Since in the chanting of the names of Nityananda-Gauranga there is no consideration of offenses like in the names of Krishna which one may chant for many many lifetimes with offenses without achieving love of Krishna, one will very quickly come to the stage of love of God and tears of pure love flow from his eyes, simply by chanting Gauranga-Nityananda's names."

Anubhasya by Om Visnupada Gaudiya Vaishnava Mukutmani Bhaskar Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

Bengali: krsna-nama aparadhera vicara karena, gaura-nityanandera name aparadhera vicara nai. aparadhi krsna-nama grahana karilei kakhanei nama-phala (krsna-prema) labha karena na. aparadhi thaka-kaleu gaura-nityanandera nama grahanakari nama karite karite aparadha mocanante nama-phala labha karena. ihara vicara o siddhanta ei je-gaura-nityanandera nikata krsna-vimukha sadhaka krsna unmukha haibara janya gamana karena. ara sadhanasiddha, anarthamukta krsnanmukera uccarya krsna-nama anarthayukta avasthaya kakhanei phala (krsna-prema)pradana kare na. gaura-nityananda anarthayukta jivera sevya-vastu haoyaya tahadera seva jivera krsnaseva apeksa adhiktara prayojaniya. sadhaka siksara apraptite siddhabhimane krsna-namera seva karite udyata haile tahara anarthaei asiya upasthita haya; kintu nitai-gaurera bhajane siddhabhimanera chalana na rakhiya anarthayukta avasthayeo jagadguru siksaka dvayera nikata upasthita haile tahara tahadigake anarthamukta karaiya tanhadigera svayam-rupa o svayam-prakasa svarupa uplabdhi karana. tahatei jivera svarupa-jnanera udaya haya.

Translation: "The Hare Krsna maha-mantra considers the offenses whereas the names of Gauranga-Nityananda don't consider offenses. An offensive chanter will never achieve the fruit of chanting (pure love for Krsna) simply by chanting the Hare Krsna maha-mantra."

*********************************************

(THE SECRET OF ALL SECRETS)

(Shrila Bhaktisiddhanta continues): "THEREORE TILL THE TIME HE IS COMMITTING OFFENSES, HE SHOULD REGULARLY CHANT THE NAMES OF GAURANGA-NITYANANDA WHICH ARE THE GRAHANAKARI-NAMA (MOST IMP NAMES TO BE ACCEPTED AND CHANTED) FOR THE SADHAKA IN THE ANARTHA-YUKA STAGE. DUE TO THE *REPEATED CHANTING OF THE NAMES OF GAURANGA-NITYANANDA, ALL THE OFFENSES WILL BE DESTROYED AND HE WILL VERY QUICKLY ACHIEVE THE FRUIT OF THE CHANTING, PURE LOVE OF KRSNA."

*********************************************

(Shrila Bhaktisiddhanta Prabhupada continues) "The philosophical principle behind these statements is as follows -- The aspirant who is averse to Lord Krsna approaches Lord Gauranga-Nityananda to become attracted to Lord Krsna. The Hare Krsna maha-mantra can only be uttered purely by the sadhaka who is on the perfected stage (sadhana-siddha) and who is free from all anarthas (unwanted things in the heart). If sadhakas full of offenses chant the maha-mantra, the maha-mantra will never give them love for Krsna.

"Thus Lord Gauranga-Nityananda are the most worshippable Lords for the souls who are full of offenses and Their Names are too. That is why Their service and the service of Their Names and Pastimes is more appropriate and beneficial for these unfortunate souls than even the service of Lord Krsna. If the sadhaka without hearing proper instructions, proudly thinks himself to be on the perfected stage and tries to render direct service to the Hare Krsna maha-mantra by chanting it, then the offenses will surely come and bar his progress. On the other hand, if the sadhaka who is full of offenses, gives up his sense of false pride of thinking himself on the perfected stage, and thus approaches and worships the two Jagadgurus Lord Nityananda-Gauranga and takes Their Names and instructions from Them, Their Pastimes and Their devotees, They will deliver him from all offenses and reward him with the realization of Their own forms (svarupas) of Svayam-Rupa (Lord Caitanya) and Svayam-Prakasa (Lord Nityananda). Then the soul realizes one own constitutional position in relation with the two Lords and thus achieves perfection."

Bengali: krsna-nama o gaura-nama,-ubhayei namira sahita abhinna. krsnke gaura apeksa laghu va sankirna baliya janile, uhake avidyara karya baliya janite haibe. prakrtapakse jivera prayojana-vicare sri gaura-nityanandera nama grahanera upayogita adhiktara. sri gaura-nityananda udara evam audaryera abhyantare madhura. krsnera udarta-kevala mukta, siddha asritajana ganera upara; gaura-nityanandera audarya-srote anarthayukta aparadhi jiva bhogamaya aparadhera haste haite mukta haiya gaura-krsnera pada-padma labha karena.

English translation (Shrila Bhaktisiddhanta Prabhupada continues): "The name of Krsna and Gauranga - both are non-different than the named Lord. Those who think that Krsna is any way inferior or limited than Gauranga are in gross ignorance."

*********************************************

(PRAYOJANA-VICARE - MORE USEFUL)

(Shrila Bhaktisiddhanta Prabhupada continues): "BUT IN PRACTICAL (PRAYOJANA) CONSIDERATIONS WITH RESPECT TO THE BENEFIT AWARDED TO THE CONDITIONED SOULS, THE CHANTING OF GAURANGA-NITYANANDA'S NAME IS **MORE USEFUL AND HELPFUL** FOR EVERY LIVING ENTITY. LORD KRISHNA'S MERCY IS GENERALLY ONLY UPON THE LIBERATED OR PERFECTED SOULS WHO ARE SURRENDERED TO HIM. BUT THE MAGNANIMITY AND MERCY OF LORD GAURANGA-NITYANANDA NAMES IS ESPECIALLY FOR THE SOULS WHO ARE OFFENDERS AND FULL OF ANARTHAS AND DESIRES FOR MATERIAL SENSE GRATIFICATION."

*********************************************

(Shrila Bhaktisiddhanta Prabhupada continues) "The chanting of Lord Gauranga-Nityananda's names and Their worship very quickly delivers the soul from all the offenses and thus the soul achieves shelter at the lotus feet of Lord Gauranga-Krsna."

These are a few of them.

Respected Swami Gaurangapadaji,

It was a pleasure to have your brief darshan at our forums. I am curiously looking forward seeing any further compilations of scriptural references in regards to Gaura-tattva and Gaura-mantra.

I am full well aware of how the followers of Bhaktivinod Thakur in the line of Srila Saraswati Thakur view him, but I trust you understand that on such a basis one cannot convincingly argue with those outside the line of Bhaktivinod. One needs to find the lowest common denominator for scriptural debates, which is commonly found in the writings of Visvanatha, Narottama and obviously the Gosvamis of Vrindavan at the root of it all.

Radhe Shyam Bol,

Madhava

What a very lovely persepctive!

No wonder Sriman Mahaprahu is maha-vadanyaya avatar!

Is it a spiritual practice of Nityananda Parivara followers (or indeed, any raganuga-bhakti practitioners) to chant ROUNDS of the Panca-tattva mantra?

If so, how many rounds are expected to be chanted? A fixed number, or is it upto the chanter?

And what are the words to this Panca-tattva mantra? Is it the well-known 'Jaya Sri Krishna Caitanya..' etc., or something different? If so, is it secret?

I meant to post this earlier but ...

Gaura-mantra Controversy - Short History-

This was one of the early debates in the movement and it is intimately connected to the worship of Mahaprabhu himself.
Mahaprabhu mantras were in use even during the time of Mahaprabhu, as is clear from Caitanya Caritamrita, 3.2.32.
It is widely believed that the word ''Gaura'' as the name of Caitanya has been heightened as a mantra since the time of Narahari Sarkar Thakur. Caitanya's disciples like Narahari Sarkar and Vamsidasa[1] appear to have believed in their own way in the worship of Caitanya's image.Caitanya was worshiped independently of Krsna, with his own murti and his own mantra.A disciple of Raghunandan (Narahari --> Raghunandan-->) Lokananda Acharya wrote ''Bhakti-candrika''[2], has a four-syllable mantra, i.e. "caitanyAya" with no bija or anything else. ("caitanya-try-akSaro mataH | catur-varNo mantra-varo Ge-yuk try-akSara eva ca" (6.2). Lokananda specifically states that he received the ten-letter Caitanya mantra in line from Narahari.

Various schools of thought arose, but the Kheturi festival, which brought the various schools together, established the bonafides of Mahaprabhu worship and accommodated the Srikhanda school, allowed for the use of the Gaura mantra. Subsequently, this became more and more prominent in the sampradaya as a whole.

Many years later,a severe sectarian feud among the Vaisnavas was prevalent on the question of the independent worth or suzerainty of the Gaura-mantra. The feud began to felt in the first moiety of the 19th century. The wave of disturbance gradually spread from Vrndavana to the entire Vaisnava community of Bengal. The ''Visnupriya''[3],a journal published grom Bagbazar to espouse Gaura-mantra was not the only one of its kind.An opposite viewpoint was publicised by another journal,''Sri Caitanyabodhini'',which was published at Vrndavana.''Sri Caitanyabodhini'',the journal that opposed tooth and nail the pro-Gaura-mantra standpoint of the ''Visnupriya'', wrote to the effect that the Gopala-mantra was the invariable hymn to worship the Gaura image wherever there was one.Pro-Gaura group referred to religious texts like the ''Isan Samhita'' or ''Advaita Prakasa''[4].Acyuta Tattvanidhi,who supported the Gaura-mantra as a valid mantra,refers to the laborious emendment made by Srinath Gosvamin,who brought a copy of the ''Advaita Prakasa'' , for that purpose.The ''Advaita Prakasa'' decalims in favour of the verity of Gaura-mantra by way of mentioning it as the initiation mantra used by Advaita for his disciple Jagannatha and his wife,Saci. The incident is described as follows:

Advaita casually wishes a son to be born
To Saci,her spouse,Jagannatha begs anon:
'Make sure,Sir,your blessing bear fruit.-'
So Advaita gives Gaura-Gopal mantra to each recruit. [5]

Some Gosvamins,mostly in the line of Advaita or based in Vraja, were against worshiping Mahaprabhu with a separate mantra. They believe that only the 10 or 18 syllable Gopala mantras are to be used.Nilmoni Gosvamin was the group-leader of Gaura-mantra bashers. Nilmoni and other Gosvamins,descended from Advaita each,would next circulate a leaflet calling upon all concerned to abandon the Gaura-mantra and accept the Gopal-mantra instead as the obligatory mantra to worship Gauranga. The ''Sri Caitanyabodhini'' had its stock-in-trade in the alleged absence of Gaura-mantra in any genuine scripture,the obvious conclusion of this premise being that any scripture advocating Gaura-mantra must be in case of later interpolation or the product of a contrived text due to a modern zealot of Gaura-mantra. The Gosvamins' leaflet had less cognitive than conative meaning; it was self-styled taboo on Gaura-mantra.Gopala-mantra,the leaflet warned,was mandatory. It was used by Isvara Puri during the initiation of Caitanya himself.The circulated leaflet was duly signed by Vaisnava celebrities who were descended from Advaita and who were mostly Santipur-based.More leaflets with identical objective were circulated by other Vaisnava-stalwarts.

Perhaps,this can be considered a problem of evolution. It is clear that the puja rules underwent numerous changes after the appearance of Mahaprabhu and in the following generations.But,in this case, if Krsna and Caitanya be identical,what on earth justifies a distinction between Krsna-mantra and Gaura-mantra?

with respect,
jiva

P.S. My thanks to Jagat for his help.

NOTE:

[1]In the ''Vamsi-siksa'' of Vamsivadana we are told that Vamsidasa,being convinced by means of a vision that he should propagate the worship of Caitanya's image ,carved out of the wood of the tree under which Caitanya was born.
[2]A curious work in eight padas has for its general theme the worship of Caitanya and the mode of initiation into Gaura-mantra.It contains a great deal of ritualistic matter e.g. on mantra-suddhi and mantroddhara(1-3),Diksa(4,mostly Tantric!),stotra to Caitanya (ascribed to Advaita),Purascarana (6-7) and various kinds of bija(8).
[3] The journal,''Visnupriya'',which was an advocate of Gaura-mantra had Radhikanath Gosvamin for its editor.Radhikanath,who belonged the Advaita lineage,expressed his intention to cut off such link with a journal which might antagonize his old friends. This intention was made explicit in his letter to Jayagopala Mukopadyaya of Vrndavana.He even expressed his desire to write off his name as the editor of the ''Visnupriya''.
[4]The story of Advaita's life is told in Bengali by Advaita's follower and disciple,Isana Nagara,in his ''Advaita Prakasa''(ed.Amrta Bazar Ptrika Office,Calcutta,no date),which is said to have been composed 1568.A.D.,when its author was an old man of over seventy.Isana tells us that Laudiya Krsnadasa wrote an account of Advaita's early life in a Sanskrit work,entitled ''Balya-lila-sutra'' on which Isana's own work professes to draw considerably.
[5] Translation by Dr.Jibendranath Siddhanta in ''Lord Chaitanya, A Biographical Critique'',Vol.2 , B.B.Majumdar,p.41

Jiva:

I went through your above post and quickly fixed a bunch of typos. I may not have caught them all.

For future reference - use double spaces between each sentence. That makes it more readable, and it is the standard in the publishing industry.

This is verily *the* argument used by some sections of tattva-vaada to decry Gour Hari

Your servant,
Kishalaya

What does this discussion have to do with 'tattwa vaad'? What is your definition of 'tattwa vaad' then, please?

Just in reference to Jiva's post above. Those who are not in favor of Gaura mantra say that the four-syllable mantra spoken of in CC 3.2.22 is "klim kRSNa klim". I really don't know where this idea comes from, as Radha Govinda Nath does not say what his authority is.

A mantra without a bija is not really a mantra in the purest sense, so I doubt that Lokananda's "caitanyaya" is anything more than a theoretical mantra, and probably not the one spoken of in 3.2.22.

At any rate, Sivanananda is known to be among the Gaura Nagara followers of Mahaprabhu (nearly all his padavali are about Mahaprabhu). So it is unlikely that the "Gaura Gopala mantra" would have consisted of a name of Krishna. But I can't speculate about what it might have been. Unfortunately Vishwanath's commentary on CC never got to the Antya lila.

But Dhyana Chandra is still 17th century, so I would consider that quite early. The real argument against the separate Gaura mantra is that Gaura is not really different from Krishna, but a sort of "appendix" to Krishna lila. Thus a separate worship, separate lila smarana, etc., are unnecessary.

With regards to chanting names on beads. Generally speaking, the beads are used for any mantra for which one has taken a vow to count a certain number. This means both Harinam and the initiation mantra. Again, generally speaking, one may take a specific vow to chant the mantras of one's ishta devata, so if one chooses to prefer Nityananda above Mahaprabhu or Krishna, then there is nothing impeding specifically engaging in a vrata of chanting the Nityananda mantra on beads.

However, since the Haribhaktivilasa minimizes the importance of Purascharan (17.241), and since the Holy Name is given precedence over the diksha mantra as a sadhana, and since the eighteen-syllable mantra (and indeed all Krishna-mantras) are considered to be independently powerful and not in need of purascharan to be "charged", it is rare to see anyone chant anything other than the Maha Mantra on beads.

When in India, however, I did meet a few sadhakas who used a separate mala for chanting the 18-syllable mantra. In particular, I knew one Vaishnava who had tried several times to complete a successful purascharan who had such a mala. I personally followed his example, because I don't think one should chant different mantras on the same mala, out of respect for the vocation of that mala.

I always thought that using separate malas for maha-mantra and gayatri was pretty much standard practice throughout the sampradaya, because that was what I saw the sadhus at Govardhan and Radhakund doing.

Thanks for the clarification, Jagat. How's the progress on the Sanskrit repository?

Just one last comment. It is rare to hear of anyone seeking siddhi in any mantra besides the Gopala Mantra. Ramakrishna Das Babaji and some others did perform Purascharan and achieve siddhi by doing so.

In general (again) it is advised that one not chant too many different mantras. So we could make a distinction between "archana" mantras and "sadhana" mantras. Bhakti Chandrika talks of doing purascharan in Gaura mantra, but this would be suitable only for someone who places more importance on Gaura lila than Krishna lila.

But, as Haridas Das used to say, yeneSTaM tena gantavyam. "Do what you want," or more exactly, "Pick your ishta and take that route."

About authority. Though I agree that Bhaktivinoda and Saraswati Thakur are not universally accepted as authorities in the Gaudiya Vaishnava world, I think that they deserve to be heard and taken seriously. As with all authorities, however, where there is controversy, a certain amount of care should be taken before taking a decision.

tattva-vaad is "dvaita" as the followers of the latter would like others to call
their philosophy.

It seems that this *interpolation* argument is a convenient way out if
no contemporary texts of the quotation are available. Basically the
tattva-vaadis (some sections) use this argument when we quote
shruti in favour of Gouranga's divinity and thus decry Him. However
we know that Madhva and many of our aachaaryas have quoted
scriptures (or parts of it) that are not to be found today. So in my
humble opinion this interpolation business is rather flimsy since those
who make such allegations are found to have their faith dependent
on that very argument.

Kishalaya

Hare Krishna All



Is the above practice ok for Raganuga Bhaktas,
esp chanting Nityanada and Gauranga names on beads?

Or is chanting the panch-tattva mantra first and then chanting the maha-mantra ok..(like I do)

Could somebody please tell me>

Swamiji Gaurangapada does seem to be the originator of his particular style of chanting, which makes it a recent novelty- not necessarily a bad thing! But there are older traditional ways to chant.

There are some Bona Fide Traditional Gurujis who teach chanting Pancha Tattva Nama for whole rounds of Japa, and others who instruct just to chant once before Harinam Japa. As well as that, there are variations in style of chanting the secret Diksha Mantras, especially Gopal Mantra as discussed above, with some Traditions using Harinam Japa Mala to chant that also: mine in fact- curious that Ananga thinks different Mala is standard but that's not what I was told. Lot's of variety possible!

Short answer: Gurudev will tell you what is best for you, meanwhile just keep to what you know and the Lord will give inspiration.

Another related question: is it better to chant Harinam Japa loudly, softly, or silently? Answer: each of the three ways is OK!

Some devotees chant 4 rounds of Pancha-tattva 'mantra' before beginning Harinam Japa proper, I am told.

It is not secret, but it is generally not "Jaya Sri Krishna Chaitanya..." although that is a perfectly good verse to chant too.

Usually, before Japa a traditional Gaudiya chants:

sri gauranga nityananda
sri advaita-chandra
gadadhar-srivasadi
gaur-bhakta-vrinda .

And before Kirtan one also chants:

jaya sri krishna chaitanya prabhu nityananda
hare krishna hare rama sri radhe govinda!

Or one chants both these 'mantras' consecutively.
But this may vary according to the practices of one's guru-varga.

One can hear the Gaur-mantra advocates every morning in Radhakunda, who follow the line of Bishnupriya rather than Nityananda. They chant:

sri krishna chaitanya deva gaur-guna-dham

Hope this is not confusing, but it just shows that there is variety possible in following Mahaprabhu, with no need to reject anyone.

Hare Krisna

Wow it just more complicated!

All I do when I chant my rounds 16> is

Srila Prabhupada Pranava Mantra then-

"sir krishna chaintanya prabhu nityananda
sir advaita gadadara sri-vasadi gaura bhakta-vrinda"

Then chant the Hare Krishna Maha-Mantra (108)

Until fininshed...

All the other things bhaktas are saying is just going over my head at the moment!

We also receive two separate malas, one for harinama and one for chanting diksa-mantras.



Hari Bhakti Vilasa presents the manasik japa as the supreme, the upamsu as the second best, and the vacik the third. In Caitanya Bhagavat we find Haridas Thakur quoting from the Puranas a verse which is exactly the opposite. I guess the point is that one has to see what is optimal in each situation. Whatever benefits you the most by drawing your fullest attention to Harinam, that is the way to go.



Though this seems to be a common practice, curiously enough my guru never instructed me to do so; nor did I ever ask about it.



Accha? I have missed this one. Where are they based at Radha Kund, do you know?

I read the whole discussion on Gaura-mantra on the second page for the first time now, as it took place during my visit to Vraja. It is an interesting topic.

Something didn't quite come out clearly in what Jiva posted: from what he wrote I get the impression that some propagated Gaura-mantra to the exclusion of the eighteen or ten syllable Krishna-mantra. Is that so? I am under the impression that it was to go along with the Krishna-mantra in the worship, not that it should replace it.

Though it is a fact that the method of worshiping Gaura is not directly explained in the writings of the Gosvamis, it is evident from their writings that there is undoubtedly a license for this, as He is therein declared to be sadopasya, always worshipable, and there are numerous astakams longing to remember Him and again have His darshan, particularly in Stavamala and Stavavali.

We had some discussions with Pandit Sri Ananta Das Babaji Maharaj this spring, among other topics about the issue of diksa-mantras. In our line, we receive a total of 24 mantras at the time of mantra-diksa. However, though all of them are for daily chanting, Baba stated that only Gopal Mantra and Kama-gayatri are the actual diksa-mantras. The others are arcana-mantras. There is a mantra and gayatri for each main personality we worship and meditate upon, namely Guru, Gauranga, Nityananda, Advaita, Gadadhara and Srivasa in Navadvipa, and Guru-manjari, Krishna, Radha, Lalita, Ananga Manjari and Rupa Manjari in Vraja-dhama.

Jagat, on what basis is he known to be among the Gaura Nagara followers? Extensively writing on Mahaprabhu does not in itself mean that he viewed Gaura as Nagara. Say, for example, Prabodhananda, he wrote much in praise of Gaura, but this does not make him a Nagara upasak. Certainly some try to make him into such, but the evidence for their case is in my opinion flimsy at best.

They are situated at Gaura dhama Colony, the mahanta is Braja Sundar Das Baba, who is more than 100 years old. Braja Mohan, the mantra is actually 'sri krishna caitanya shaci suta guna dhama'. The verse is mentioned in Caitanya Caritamrita as being chanted by Sarvabhauma Bhattacarya. Ananta Vasudeva started this in Vraja after leaving Gaudiya Math. They are an odd bunch - they oppose the chanting of Radha nama even at Radhakund!

Hare Krishna



I missed the above statement adiyen

Soo right, do what guru maharaja says, is best
and Krishna will give inspiration hopefully

It is not live chanting but a Tape sounding like the style of 30 years ago (reminds me of George Harrison's Apple Hare Krishna Album). A nasally woman's voice with instrumental accompaniment which can be heard loudly around the Kunda during Brahma-muhurta every day.

There are one or two temples with windows which overlook RKunda itself between the market and the Sangha (with the Iskcon place on the corner). These temples appear popular but 'we' don't go there. I think these are Bishnupriya Mandirs but I may be wrong. I don't think they are Manipuri or Brijbasi Temples.

I'm actually not sure where the morning chanting comes from, could be these temples or could be the big Mahaprabhu Mandir under construction at Gaur-Dham, which is also basically a Bishnupriya place I think. This 'gaur-guna-dham' chant was said by Jagat to have been written by the famous Ananta-Vasudeva who became known as Puri Das. But I don't know that any of us know the details.

I know there are a lot of followers of Sri Radharamcharan Das Babaji in RK, but I don't know where they are based. Any ideas?

They chant:

(bhaja) Nitai Gaur Radhe Shyam
(japa) Hare Krishna Hare Ram .

I wonder if they play it around the year or only occasionally. Somehow I can't seem to recall that. The only kirtan at brahma-muhurta time, which I remember awfully well, is the off-key Ramayan recitation coming from the Sita-Rama Mandir near Lalita Kund. As odd as it may sound, I learned to love the electric outages especially at morning time.



They have their Radha Raman Bhajan Ashram near the tempo stand on the way from Radha Kund to Kusuma Sarovara. Some others have their kutirs scattered here and there around the place.

They are a bit of a controversial group, I'm sure you know. Up until the sixties they were restricted from staying at Radha Kund area altogether. Anyhow that's a whole other history we don't necessarily want to get into.

I asked Guru-Didi about the gaur-guna-dham chanting and she said that she met a follower of that line, Bishnupriya I assume, who said, 'When I hear the name of Radha I close my ears, I don't want to hear it!'. And this is in Radhakunda!

It seems they chant only Mahaprabhu Nama (and worship His murti alone), who they see as Adi-deva Bhagavan, with Sri Krishna and His associates as peripheral, and the importance of Radhakunda is that it is 'Gaur-guna-Dham'! I feel this is at least a counterpart to the Brijbasis who reject Mahaprabhu too, with our Parivars being a happy synthesis.

Sorry if this is all confusing Govindaram. Actually its all rather simple. There is Mahaprabhu, Panchatattva, and Sri Krishna with His entourage. There are mantras and chants to all these Divine Persons, and there are bhaktas who worship all or some of them in a variety of ways and moods. They also sometimes disagree about details, like a big family.

Thanks Advaitaji. Sorry I missed your post.

Madhava :




Dear one, how fortunate you are... going to Vraja again...
Good luck ! But how will you keep connection with us down here in this earthly planet ?
Although Gouranga-lila is going in Martya-loka, we do need our community of sincere devotees as accessible as possible; Maya is just there… waiting for that lack of association to accomplish Her job. So, what do you have to say about that, how accessible will you keep up ? When are you really leaving ?

Harisaran, you're quoting from a post I made on Jan 27 2003... I went and I am already back since two months!

Probably I’m predicting an eminent separation...



Next time I will make sure to press the "Quote" button and check dates; how could 'I' be so space out ?

I assume why Jagat said that...

As we know,Sivananda was previously Campakalata Sakhi in Vraja,one of Radha's asta sakhis.In his padas,Sivananda worships Radha-Krsna in form of Gadadhara and Gauranga.Can Sivananda give up his previous nature?

Sri Gaura-gunananda Thakura of Srikhanda explains (in his ''The Ancient Vaisnavas of Srikhanda',1910) that Sivananda,Narahari Thakura and others, cannot forget their madhura tie.In Gaura lila,he said,Vraja-sundaris are equally clever as their Master,for they hide their nArI-svarUpas to take male forms.
Narottama Thakura confirms this in his song,'hede he nAgara-vara,suno he muralI-dhara',where Radharani prays to take birth as a male so that She may always remain in Krsna's company.

All I can say regarding Prabhodananda is that in his 'Caitanya Candramrta (verse 132) he presents dhyana for Gauranga's nagari rupa and in another place he chides Gauranga as a 'kapata sannyasi'', a phony sannyasi,cchatAbhis tam vande harim ahaha sannyAsa-kapatam(by the way,Narahari call Gauranga 'lampata sannyasi'-debauchee renunciate).Who but Gauranga's most intimate associates would have the gall to address him with such names?

In verse 18,Sarasvatipada relates the rarity of the Nadiya-nagaris prema.The term 'gaura-priya' ,in this verse,refers to Gauranga's devotees in the feminine gender.So,we may conclude that Gaura Govinda is the only male and everyone else is female.In ''Caitanya Mangala'' Locana dasa says ,''Beyond Vaikuntha is Goloka dhama where Gauranga Sundara is the raja(Rasaraja).The woman there are greater then Laksmi and Gauranga is the sole purusa.''

Accordint to this,it seems possible that,although Gauranga's associates are predominantly males,they have internal female identities which are ideal for unnata ujjvala madhura prema with Him and this special prema is nagari-prema.

By the way,It seems that Nadia-nagaris have another Gaura mantra.
GorA's name is their japa-mantra.Readers wishing to read explanation of this mantra can find this in ''Sri Sri Rasaraja Gauranga'' or send PM to me.